Isaiah 51
KingCommentsIsaiah 51:1
Prophecy About Philistia
The rest of this chapter and the following chapters describe the destruction carried out among the various nations by the LORD (Isaiah 10:23), indirectly by His rod the Assyrians (Isaiah 10:5; 24). Its pre-fulfillment takes place by some kings of Assyria, successively Tiglath-Pileser, Shalmaneser and finally Sargon. However, the final fulfillment will take place under the leadership of the king of the North (Daniel 11:40-44). Successively the Philistines (Isaiah 14), Moab (Isaiah 15-16), Damascus (Isaiah 17), Israel (Isaiah 18), Egypt (Isaiah 19) and Cush (Isaiah 20) will be victims of Assyria’s hunger for power. In part, after they are conquered, they will be made allies of Assyria.
It begins with the Philistines (Isaiah 14:28-32). They live in the west, in the strip of land on the Mediterranean Sea, today’s Gaza Strip. The “oracle” or “burden” about the Philistines comes to Isaiah in a new year of death, that of Ahaz (Isaiah 14:28; cf. Isaiah 6:1). After the death of Ahaz, Hezekiah comes to the throne and he will defeat the Philistines completely (2 Kings 18:8). The joy of the Philistines is great at first, because “the staff” under which they first bowed is broken (Isaiah 14:29).
As an explanation of this verse it is stated that “the rod” means the house of David. The grandfather of Ahaz, Uzziah, is the rod that struck them (2 Chronicles 26:6). As a result of the unfaithfulness of the house of David and Judah, their rod was broken and they lost their dominion over the Philistines. The Philistines are happy about this. However, their joy will disappear, because from the root of the serpent (Ahaz) a viper (Hezekiah) will emerge and eventually the Messiah. Under His blessed reign, the “most helpless” and “the needy” will be pastured and secure (Isaiah 14:30). At His coming the Messiah will use Israel (Jeremiah 51:20-23) to destroy the Philistines (Isaiah 11:14; cf. Zephaniah 2:4).
For Judah this should be a warning not to connect with the Philistines and not to respond to requests to do so in order to be stronger together against Assyria. Judah, here called “the firstborn” [“those who are most helpless” is literally “the firstborn of the helpless”], will also be humiliated. Of the firstborn, those to whom the double part of the blessing has been promised (Deuteronomy 21:17), only “helpless” and “needy” will remain. But these poor and vulnerable will be shepherded and safe. Also from Philistia will remain something after the destruction, “your root” and “your remnant”. But the “carrot” will die of hunger and the “remnant” will be killed by Christ’s army (Isaiah 11:14).
Philistia is called to wail and to cry (Isaiah 14:31). The “gate” is the entrance to the city. There the enemy comes first. The gate, that is all who keep watch there, will be unable to resist. There is only mourning. The “city” will then be captured, because of which the inhabitants will cry out. All of Philistia will melt away with fear because of what happens to the city. All resistance is broken.
The enemy comes “from the north” as a cloud of “smoke”. This evokes the picture of an all-consuming fire coming at great speed. There are no openings in the ranks of the enemy. They are inviolable and overcome any opposition without suffering any losses themselves. The description fits with the advance of the king of the North to Egypt, invading and exterminating several countries (Daniel 11:40-43). It is plausible that he starts with Philistia.
Philistia has sent messengers to Zion to enter into an alliance with Judah in order to join forces against the advancing Assyrians (Isaiah 14:32). But they must be answered that the LORD has founded Zion and that therefore Judah does not need the help of Philistia at all. The LORD Himself will be able to protect His wretched people.
This will become even more evident in the future and will be a testimony for the Name of the LORD. Against the downfall of the surrounding nations who were hostile to Israel and who have always set out to destroy God’s people and land, stands the foundation of Zion.
Messengers from all nations, including Philistia, will get an answer to the question how it is possible that such a small and oppressed and plagued people have such a glorious end. The answer is that the LORD did it. That is also the guarantee that the wretched of His people, those who have suffered so much, have now found a definitive refuge there. There need be no more fear of a new threat of danger.
Zion was founded by the LORD in His grace when He made David king. Zion is the symbol of the mercy and grace of God (cf. Hebrews 12:22). In that grace, represented in Zion, the God-fearing poor of God’s people will rest. They have done that in the past, they will do that in the future. We may do that in the present.
Isaiah 51:2
Prophecy About Philistia
The rest of this chapter and the following chapters describe the destruction carried out among the various nations by the LORD (Isaiah 10:23), indirectly by His rod the Assyrians (Isaiah 10:5; 24). Its pre-fulfillment takes place by some kings of Assyria, successively Tiglath-Pileser, Shalmaneser and finally Sargon. However, the final fulfillment will take place under the leadership of the king of the North (Daniel 11:40-44). Successively the Philistines (Isaiah 14), Moab (Isaiah 15-16), Damascus (Isaiah 17), Israel (Isaiah 18), Egypt (Isaiah 19) and Cush (Isaiah 20) will be victims of Assyria’s hunger for power. In part, after they are conquered, they will be made allies of Assyria.
It begins with the Philistines (Isaiah 14:28-32). They live in the west, in the strip of land on the Mediterranean Sea, today’s Gaza Strip. The “oracle” or “burden” about the Philistines comes to Isaiah in a new year of death, that of Ahaz (Isaiah 14:28; cf. Isaiah 6:1). After the death of Ahaz, Hezekiah comes to the throne and he will defeat the Philistines completely (2 Kings 18:8). The joy of the Philistines is great at first, because “the staff” under which they first bowed is broken (Isaiah 14:29).
As an explanation of this verse it is stated that “the rod” means the house of David. The grandfather of Ahaz, Uzziah, is the rod that struck them (2 Chronicles 26:6). As a result of the unfaithfulness of the house of David and Judah, their rod was broken and they lost their dominion over the Philistines. The Philistines are happy about this. However, their joy will disappear, because from the root of the serpent (Ahaz) a viper (Hezekiah) will emerge and eventually the Messiah. Under His blessed reign, the “most helpless” and “the needy” will be pastured and secure (Isaiah 14:30). At His coming the Messiah will use Israel (Jeremiah 51:20-23) to destroy the Philistines (Isaiah 11:14; cf. Zephaniah 2:4).
For Judah this should be a warning not to connect with the Philistines and not to respond to requests to do so in order to be stronger together against Assyria. Judah, here called “the firstborn” [“those who are most helpless” is literally “the firstborn of the helpless”], will also be humiliated. Of the firstborn, those to whom the double part of the blessing has been promised (Deuteronomy 21:17), only “helpless” and “needy” will remain. But these poor and vulnerable will be shepherded and safe. Also from Philistia will remain something after the destruction, “your root” and “your remnant”. But the “carrot” will die of hunger and the “remnant” will be killed by Christ’s army (Isaiah 11:14).
Philistia is called to wail and to cry (Isaiah 14:31). The “gate” is the entrance to the city. There the enemy comes first. The gate, that is all who keep watch there, will be unable to resist. There is only mourning. The “city” will then be captured, because of which the inhabitants will cry out. All of Philistia will melt away with fear because of what happens to the city. All resistance is broken.
The enemy comes “from the north” as a cloud of “smoke”. This evokes the picture of an all-consuming fire coming at great speed. There are no openings in the ranks of the enemy. They are inviolable and overcome any opposition without suffering any losses themselves. The description fits with the advance of the king of the North to Egypt, invading and exterminating several countries (Daniel 11:40-43). It is plausible that he starts with Philistia.
Philistia has sent messengers to Zion to enter into an alliance with Judah in order to join forces against the advancing Assyrians (Isaiah 14:32). But they must be answered that the LORD has founded Zion and that therefore Judah does not need the help of Philistia at all. The LORD Himself will be able to protect His wretched people.
This will become even more evident in the future and will be a testimony for the Name of the LORD. Against the downfall of the surrounding nations who were hostile to Israel and who have always set out to destroy God’s people and land, stands the foundation of Zion.
Messengers from all nations, including Philistia, will get an answer to the question how it is possible that such a small and oppressed and plagued people have such a glorious end. The answer is that the LORD did it. That is also the guarantee that the wretched of His people, those who have suffered so much, have now found a definitive refuge there. There need be no more fear of a new threat of danger.
Zion was founded by the LORD in His grace when He made David king. Zion is the symbol of the mercy and grace of God (cf. Hebrews 12:22). In that grace, represented in Zion, the God-fearing poor of God’s people will rest. They have done that in the past, they will do that in the future. We may do that in the present.
Isaiah 51:3
Prophecy About Philistia
The rest of this chapter and the following chapters describe the destruction carried out among the various nations by the LORD (Isaiah 10:23), indirectly by His rod the Assyrians (Isaiah 10:5; 24). Its pre-fulfillment takes place by some kings of Assyria, successively Tiglath-Pileser, Shalmaneser and finally Sargon. However, the final fulfillment will take place under the leadership of the king of the North (Daniel 11:40-44). Successively the Philistines (Isaiah 14), Moab (Isaiah 15-16), Damascus (Isaiah 17), Israel (Isaiah 18), Egypt (Isaiah 19) and Cush (Isaiah 20) will be victims of Assyria’s hunger for power. In part, after they are conquered, they will be made allies of Assyria.
It begins with the Philistines (Isaiah 14:28-32). They live in the west, in the strip of land on the Mediterranean Sea, today’s Gaza Strip. The “oracle” or “burden” about the Philistines comes to Isaiah in a new year of death, that of Ahaz (Isaiah 14:28; cf. Isaiah 6:1). After the death of Ahaz, Hezekiah comes to the throne and he will defeat the Philistines completely (2 Kings 18:8). The joy of the Philistines is great at first, because “the staff” under which they first bowed is broken (Isaiah 14:29).
As an explanation of this verse it is stated that “the rod” means the house of David. The grandfather of Ahaz, Uzziah, is the rod that struck them (2 Chronicles 26:6). As a result of the unfaithfulness of the house of David and Judah, their rod was broken and they lost their dominion over the Philistines. The Philistines are happy about this. However, their joy will disappear, because from the root of the serpent (Ahaz) a viper (Hezekiah) will emerge and eventually the Messiah. Under His blessed reign, the “most helpless” and “the needy” will be pastured and secure (Isaiah 14:30). At His coming the Messiah will use Israel (Jeremiah 51:20-23) to destroy the Philistines (Isaiah 11:14; cf. Zephaniah 2:4).
For Judah this should be a warning not to connect with the Philistines and not to respond to requests to do so in order to be stronger together against Assyria. Judah, here called “the firstborn” [“those who are most helpless” is literally “the firstborn of the helpless”], will also be humiliated. Of the firstborn, those to whom the double part of the blessing has been promised (Deuteronomy 21:17), only “helpless” and “needy” will remain. But these poor and vulnerable will be shepherded and safe. Also from Philistia will remain something after the destruction, “your root” and “your remnant”. But the “carrot” will die of hunger and the “remnant” will be killed by Christ’s army (Isaiah 11:14).
Philistia is called to wail and to cry (Isaiah 14:31). The “gate” is the entrance to the city. There the enemy comes first. The gate, that is all who keep watch there, will be unable to resist. There is only mourning. The “city” will then be captured, because of which the inhabitants will cry out. All of Philistia will melt away with fear because of what happens to the city. All resistance is broken.
The enemy comes “from the north” as a cloud of “smoke”. This evokes the picture of an all-consuming fire coming at great speed. There are no openings in the ranks of the enemy. They are inviolable and overcome any opposition without suffering any losses themselves. The description fits with the advance of the king of the North to Egypt, invading and exterminating several countries (Daniel 11:40-43). It is plausible that he starts with Philistia.
Philistia has sent messengers to Zion to enter into an alliance with Judah in order to join forces against the advancing Assyrians (Isaiah 14:32). But they must be answered that the LORD has founded Zion and that therefore Judah does not need the help of Philistia at all. The LORD Himself will be able to protect His wretched people.
This will become even more evident in the future and will be a testimony for the Name of the LORD. Against the downfall of the surrounding nations who were hostile to Israel and who have always set out to destroy God’s people and land, stands the foundation of Zion.
Messengers from all nations, including Philistia, will get an answer to the question how it is possible that such a small and oppressed and plagued people have such a glorious end. The answer is that the LORD did it. That is also the guarantee that the wretched of His people, those who have suffered so much, have now found a definitive refuge there. There need be no more fear of a new threat of danger.
Zion was founded by the LORD in His grace when He made David king. Zion is the symbol of the mercy and grace of God (cf. Hebrews 12:22). In that grace, represented in Zion, the God-fearing poor of God’s people will rest. They have done that in the past, they will do that in the future. We may do that in the present.
Isaiah 51:4
Prophecy About Philistia
The rest of this chapter and the following chapters describe the destruction carried out among the various nations by the LORD (Isaiah 10:23), indirectly by His rod the Assyrians (Isaiah 10:5; 24). Its pre-fulfillment takes place by some kings of Assyria, successively Tiglath-Pileser, Shalmaneser and finally Sargon. However, the final fulfillment will take place under the leadership of the king of the North (Daniel 11:40-44). Successively the Philistines (Isaiah 14), Moab (Isaiah 15-16), Damascus (Isaiah 17), Israel (Isaiah 18), Egypt (Isaiah 19) and Cush (Isaiah 20) will be victims of Assyria’s hunger for power. In part, after they are conquered, they will be made allies of Assyria.
It begins with the Philistines (Isaiah 14:28-32). They live in the west, in the strip of land on the Mediterranean Sea, today’s Gaza Strip. The “oracle” or “burden” about the Philistines comes to Isaiah in a new year of death, that of Ahaz (Isaiah 14:28; cf. Isaiah 6:1). After the death of Ahaz, Hezekiah comes to the throne and he will defeat the Philistines completely (2 Kings 18:8). The joy of the Philistines is great at first, because “the staff” under which they first bowed is broken (Isaiah 14:29).
As an explanation of this verse it is stated that “the rod” means the house of David. The grandfather of Ahaz, Uzziah, is the rod that struck them (2 Chronicles 26:6). As a result of the unfaithfulness of the house of David and Judah, their rod was broken and they lost their dominion over the Philistines. The Philistines are happy about this. However, their joy will disappear, because from the root of the serpent (Ahaz) a viper (Hezekiah) will emerge and eventually the Messiah. Under His blessed reign, the “most helpless” and “the needy” will be pastured and secure (Isaiah 14:30). At His coming the Messiah will use Israel (Jeremiah 51:20-23) to destroy the Philistines (Isaiah 11:14; cf. Zephaniah 2:4).
For Judah this should be a warning not to connect with the Philistines and not to respond to requests to do so in order to be stronger together against Assyria. Judah, here called “the firstborn” [“those who are most helpless” is literally “the firstborn of the helpless”], will also be humiliated. Of the firstborn, those to whom the double part of the blessing has been promised (Deuteronomy 21:17), only “helpless” and “needy” will remain. But these poor and vulnerable will be shepherded and safe. Also from Philistia will remain something after the destruction, “your root” and “your remnant”. But the “carrot” will die of hunger and the “remnant” will be killed by Christ’s army (Isaiah 11:14).
Philistia is called to wail and to cry (Isaiah 14:31). The “gate” is the entrance to the city. There the enemy comes first. The gate, that is all who keep watch there, will be unable to resist. There is only mourning. The “city” will then be captured, because of which the inhabitants will cry out. All of Philistia will melt away with fear because of what happens to the city. All resistance is broken.
The enemy comes “from the north” as a cloud of “smoke”. This evokes the picture of an all-consuming fire coming at great speed. There are no openings in the ranks of the enemy. They are inviolable and overcome any opposition without suffering any losses themselves. The description fits with the advance of the king of the North to Egypt, invading and exterminating several countries (Daniel 11:40-43). It is plausible that he starts with Philistia.
Philistia has sent messengers to Zion to enter into an alliance with Judah in order to join forces against the advancing Assyrians (Isaiah 14:32). But they must be answered that the LORD has founded Zion and that therefore Judah does not need the help of Philistia at all. The LORD Himself will be able to protect His wretched people.
This will become even more evident in the future and will be a testimony for the Name of the LORD. Against the downfall of the surrounding nations who were hostile to Israel and who have always set out to destroy God’s people and land, stands the foundation of Zion.
Messengers from all nations, including Philistia, will get an answer to the question how it is possible that such a small and oppressed and plagued people have such a glorious end. The answer is that the LORD did it. That is also the guarantee that the wretched of His people, those who have suffered so much, have now found a definitive refuge there. There need be no more fear of a new threat of danger.
Zion was founded by the LORD in His grace when He made David king. Zion is the symbol of the mercy and grace of God (cf. Hebrews 12:22). In that grace, represented in Zion, the God-fearing poor of God’s people will rest. They have done that in the past, they will do that in the future. We may do that in the present.
Isaiah 51:5
Prophecy About Philistia
The rest of this chapter and the following chapters describe the destruction carried out among the various nations by the LORD (Isaiah 10:23), indirectly by His rod the Assyrians (Isaiah 10:5; 24). Its pre-fulfillment takes place by some kings of Assyria, successively Tiglath-Pileser, Shalmaneser and finally Sargon. However, the final fulfillment will take place under the leadership of the king of the North (Daniel 11:40-44). Successively the Philistines (Isaiah 14), Moab (Isaiah 15-16), Damascus (Isaiah 17), Israel (Isaiah 18), Egypt (Isaiah 19) and Cush (Isaiah 20) will be victims of Assyria’s hunger for power. In part, after they are conquered, they will be made allies of Assyria.
It begins with the Philistines (Isaiah 14:28-32). They live in the west, in the strip of land on the Mediterranean Sea, today’s Gaza Strip. The “oracle” or “burden” about the Philistines comes to Isaiah in a new year of death, that of Ahaz (Isaiah 14:28; cf. Isaiah 6:1). After the death of Ahaz, Hezekiah comes to the throne and he will defeat the Philistines completely (2 Kings 18:8). The joy of the Philistines is great at first, because “the staff” under which they first bowed is broken (Isaiah 14:29).
As an explanation of this verse it is stated that “the rod” means the house of David. The grandfather of Ahaz, Uzziah, is the rod that struck them (2 Chronicles 26:6). As a result of the unfaithfulness of the house of David and Judah, their rod was broken and they lost their dominion over the Philistines. The Philistines are happy about this. However, their joy will disappear, because from the root of the serpent (Ahaz) a viper (Hezekiah) will emerge and eventually the Messiah. Under His blessed reign, the “most helpless” and “the needy” will be pastured and secure (Isaiah 14:30). At His coming the Messiah will use Israel (Jeremiah 51:20-23) to destroy the Philistines (Isaiah 11:14; cf. Zephaniah 2:4).
For Judah this should be a warning not to connect with the Philistines and not to respond to requests to do so in order to be stronger together against Assyria. Judah, here called “the firstborn” [“those who are most helpless” is literally “the firstborn of the helpless”], will also be humiliated. Of the firstborn, those to whom the double part of the blessing has been promised (Deuteronomy 21:17), only “helpless” and “needy” will remain. But these poor and vulnerable will be shepherded and safe. Also from Philistia will remain something after the destruction, “your root” and “your remnant”. But the “carrot” will die of hunger and the “remnant” will be killed by Christ’s army (Isaiah 11:14).
Philistia is called to wail and to cry (Isaiah 14:31). The “gate” is the entrance to the city. There the enemy comes first. The gate, that is all who keep watch there, will be unable to resist. There is only mourning. The “city” will then be captured, because of which the inhabitants will cry out. All of Philistia will melt away with fear because of what happens to the city. All resistance is broken.
The enemy comes “from the north” as a cloud of “smoke”. This evokes the picture of an all-consuming fire coming at great speed. There are no openings in the ranks of the enemy. They are inviolable and overcome any opposition without suffering any losses themselves. The description fits with the advance of the king of the North to Egypt, invading and exterminating several countries (Daniel 11:40-43). It is plausible that he starts with Philistia.
Philistia has sent messengers to Zion to enter into an alliance with Judah in order to join forces against the advancing Assyrians (Isaiah 14:32). But they must be answered that the LORD has founded Zion and that therefore Judah does not need the help of Philistia at all. The LORD Himself will be able to protect His wretched people.
This will become even more evident in the future and will be a testimony for the Name of the LORD. Against the downfall of the surrounding nations who were hostile to Israel and who have always set out to destroy God’s people and land, stands the foundation of Zion.
Messengers from all nations, including Philistia, will get an answer to the question how it is possible that such a small and oppressed and plagued people have such a glorious end. The answer is that the LORD did it. That is also the guarantee that the wretched of His people, those who have suffered so much, have now found a definitive refuge there. There need be no more fear of a new threat of danger.
Zion was founded by the LORD in His grace when He made David king. Zion is the symbol of the mercy and grace of God (cf. Hebrews 12:22). In that grace, represented in Zion, the God-fearing poor of God’s people will rest. They have done that in the past, they will do that in the future. We may do that in the present.
Isaiah 51:7
Introduction
Isaiah 15-16 form a whole and contain “the oracle [or: burden] of Moab” (Isaiah 15:1). A more complete description of the judgment on Moab can be found in Jeremiah 48. There we see that there is a restoration for Moab in the end time (Jeremiah 48:47). Remarkably, the sentences in Jeremiah are often the same as the sentences in Isaiah. Jeremiah knows and uses the book of Isaiah. This does not mean that he copies, but that he is led by the Spirit to represent it in the same way.
Moab is located east of the Dead Sea and the Jordan. It corresponds to the present-day country of Jordan. It is a people related to Israel, for Lot, the ancestor of Moab, is a cousin of Abraham (Genesis 12:5). Moab has its origins in the incest that Lot commits with his eldest daughter (Genesis 19:37). Moab has always been hostile toward Israel. They once hired a wicked prophet to curse Israel (Numbers 22:4-6). Also, during the wilderness journey of Israel, Moabite women seduced the men of Israel (Numbers 31:15-17). During the time of the judges, Moab oppressed Israel for eighteen years (Judges 3:12-14).
In their kinship with God’s people, Moab represents Christians who profess with their mouths that they are Christians but have not converted and are not born of God. Such Christians, also called nominal Christians, will always persecute the true Christian (cf. Galatians 4:29), although they may sometimes appear friendly.
The description of “the burden of Moab” has a special poetic style. The inspired poet-prophet presents to us the judgment on Moab in visual language, in which, in his visual language, he often outlines the situation in short sentences. Not only does he describe the situation in such a way that we perceive it with our eyes, as it were, but he also appeals to our feelings. The reader’s heart is deeply affected by the anxious crying of those who have been robbed and are on the run.
We are reminded of the righteousness of the judgment. The God-fearing must always be on God’s side when He exercises His judgments in righteousness. However, the reader is not forbidden to mourn the consequences of the sins of men. We therefore see here that the inspired page is wet from the tears of the prophet. Jeremiah weeps over Judah (Jeremiah 9:1), but Isaiah weeps over Moab! The reason is that the faithful remnant of Israel will flee to Moab during the great tribulation (Isaiah 16:4).
The prophecy of Moab consists of three sections, with a heading (Isaiah 15:1a) and an epilogue (Isaiah 16:13-14). The first section (Isaiah 15:1b-9) and the third section (Isaiah 16:6-12) are a lamentation about Moab; the middle second section is a call to Moab and, to our surprise, also to Judah (Isaiah 16:1-5).
Devastation of Moab
As always in prophecy, Isaiah represents an event that will take place in the future, as if it were taking place in the present. He sees how in the night Moab is destroyed, unseen, suddenly and quickly (Isaiah 15:1). “Ar of Moab” is the capital of Moab; “Kir of Moab” is the castle close to this city. Both have not been able to offer any protection, but are destroyed in one night.
The enemy is Assyria who will destroy Moab both in the days of Isaiah and in the distant future. After Philistia it is Moab’s turn to be exterminated by the invasion of the king of the North.
Isaiah 51:8
Moab Plunged In Mourning
To seek help from the gods, the Moabites go up to the heights, to their idol temple (Isaiah 15:2a). There they wail over the fallen cities of Nebo and Medeba. They express their mourning over the popular disaster not only with their mouths by lamenting, but also by external signs such as the shaving of the head and the shaving of the beard (Isaiah 15:2b). These mourning customs are general, “everyone’s head” and “every beard”. Their clothing also shows their mourning (Isaiah 15:3). In all places, on the street, on the housetops, in the squares, everywhere their mourning can be seen and heard.
The visit to the idols on the heights (Isaiah 15:2) did not bring any relief to their grief, they “dissolved in tears” (Isaiah 15:3b). In cities like Heshbon and Elealeh they cry out (Isaiah 15:4). The cries are heard into distant Jahaz. All of Moab trembles and even the warriors are filled with fear and have no courage to fight.
Isaiah 51:9
Moab Plunged In Mourning
To seek help from the gods, the Moabites go up to the heights, to their idol temple (Isaiah 15:2a). There they wail over the fallen cities of Nebo and Medeba. They express their mourning over the popular disaster not only with their mouths by lamenting, but also by external signs such as the shaving of the head and the shaving of the beard (Isaiah 15:2b). These mourning customs are general, “everyone’s head” and “every beard”. Their clothing also shows their mourning (Isaiah 15:3). In all places, on the street, on the housetops, in the squares, everywhere their mourning can be seen and heard.
The visit to the idols on the heights (Isaiah 15:2) did not bring any relief to their grief, they “dissolved in tears” (Isaiah 15:3b). In cities like Heshbon and Elealeh they cry out (Isaiah 15:4). The cries are heard into distant Jahaz. All of Moab trembles and even the warriors are filled with fear and have no courage to fight.
Isaiah 51:10
Moab Plunged In Mourning
To seek help from the gods, the Moabites go up to the heights, to their idol temple (Isaiah 15:2a). There they wail over the fallen cities of Nebo and Medeba. They express their mourning over the popular disaster not only with their mouths by lamenting, but also by external signs such as the shaving of the head and the shaving of the beard (Isaiah 15:2b). These mourning customs are general, “everyone’s head” and “every beard”. Their clothing also shows their mourning (Isaiah 15:3). In all places, on the street, on the housetops, in the squares, everywhere their mourning can be seen and heard.
The visit to the idols on the heights (Isaiah 15:2) did not bring any relief to their grief, they “dissolved in tears” (Isaiah 15:3b). In cities like Heshbon and Elealeh they cry out (Isaiah 15:4). The cries are heard into distant Jahaz. All of Moab trembles and even the warriors are filled with fear and have no courage to fight.
Isaiah 51:11
On the Run
Isaiah mourns intensely over the downfall of Moab (Isaiah 15:5). His heart cries out. Here we see that a prophecy in which judgment is foretold on an enemy people deeply touches the feelings of the prophet (Isaiah 16:9; Isaiah 21:3; 4; Isaiah 22:4; cf. Jeremiah 9:1). Like God, Isaiah has no pleasure in the death of the wicked (Ezekiel 18:23; 32).
Pronouncing a message on behalf of God is not a mechanical matter. The servant who utters the message is fully involved. The special thing here is that we are dealing with a heathen people. Isaiah is seized by pity for what happens to these people. If we have to pass on a message of judgment, either in the gospel or for God’s people, this should not happen without feeling.
In Isaiah 15:5-9 Isaiah describes Moab’s flight from the enemy. “Zoar” is a fortress in the south. “Eglath-shelishiyah” is a well-known place (Jeremiah 48:34). The meaning of the name is ‘a heifer of three years old’. This gives the picture that Moab is a heifer in the power of its life that has not yet been under a yoke. To this not yet conquered fortress Moab’s fugitives take refuge from the enemy from the north.
Then Isaiah follows in spirit the fugitives. They are chased by the enemy to the south. First they have climbed the slope to Luhith in the middle of the country. Then they descended again to Horonaim, wailing over the destruction of the country.
The enemy has destroyed everything by dampening the waters of Nimrim with the result that nothing grows there anymore (Isaiah 15:6). They also spared nothing in their advance, but trampled everything with their feet. The few possessions the Moabites were able to take with them they carry off over the brook of Arabim (Isaiah 15:7) to take refuge in the area of Edom.
Everywhere in Moab there is loud and desperate wailing (Isaiah 15:8). The cries of the Moabites has gone around the whole country. From Eglaim to Beer-elim means from the far north of Moab to the far south, as in Israel from Dan to Berseba (Judges 20:1). There is no place where it does not penetrate.
And no matter how much blood has flowed, it will get worse (Isaiah 15:9). To illustrate this, the prophet changes the name of the city of Dibon to Dimon, a word related to the word blood. In Hebrew it reads: ‘The city of blood is full of blood.’ Even the fugitives who are a remnant will not escape the judgment that the LORD has decided and executed over them.
Isaiah 51:12
On the Run
Isaiah mourns intensely over the downfall of Moab (Isaiah 15:5). His heart cries out. Here we see that a prophecy in which judgment is foretold on an enemy people deeply touches the feelings of the prophet (Isaiah 16:9; Isaiah 21:3; 4; Isaiah 22:4; cf. Jeremiah 9:1). Like God, Isaiah has no pleasure in the death of the wicked (Ezekiel 18:23; 32).
Pronouncing a message on behalf of God is not a mechanical matter. The servant who utters the message is fully involved. The special thing here is that we are dealing with a heathen people. Isaiah is seized by pity for what happens to these people. If we have to pass on a message of judgment, either in the gospel or for God’s people, this should not happen without feeling.
In Isaiah 15:5-9 Isaiah describes Moab’s flight from the enemy. “Zoar” is a fortress in the south. “Eglath-shelishiyah” is a well-known place (Jeremiah 48:34). The meaning of the name is ‘a heifer of three years old’. This gives the picture that Moab is a heifer in the power of its life that has not yet been under a yoke. To this not yet conquered fortress Moab’s fugitives take refuge from the enemy from the north.
Then Isaiah follows in spirit the fugitives. They are chased by the enemy to the south. First they have climbed the slope to Luhith in the middle of the country. Then they descended again to Horonaim, wailing over the destruction of the country.
The enemy has destroyed everything by dampening the waters of Nimrim with the result that nothing grows there anymore (Isaiah 15:6). They also spared nothing in their advance, but trampled everything with their feet. The few possessions the Moabites were able to take with them they carry off over the brook of Arabim (Isaiah 15:7) to take refuge in the area of Edom.
Everywhere in Moab there is loud and desperate wailing (Isaiah 15:8). The cries of the Moabites has gone around the whole country. From Eglaim to Beer-elim means from the far north of Moab to the far south, as in Israel from Dan to Berseba (Judges 20:1). There is no place where it does not penetrate.
And no matter how much blood has flowed, it will get worse (Isaiah 15:9). To illustrate this, the prophet changes the name of the city of Dibon to Dimon, a word related to the word blood. In Hebrew it reads: ‘The city of blood is full of blood.’ Even the fugitives who are a remnant will not escape the judgment that the LORD has decided and executed over them.
Isaiah 51:13
On the Run
Isaiah mourns intensely over the downfall of Moab (Isaiah 15:5). His heart cries out. Here we see that a prophecy in which judgment is foretold on an enemy people deeply touches the feelings of the prophet (Isaiah 16:9; Isaiah 21:3; 4; Isaiah 22:4; cf. Jeremiah 9:1). Like God, Isaiah has no pleasure in the death of the wicked (Ezekiel 18:23; 32).
Pronouncing a message on behalf of God is not a mechanical matter. The servant who utters the message is fully involved. The special thing here is that we are dealing with a heathen people. Isaiah is seized by pity for what happens to these people. If we have to pass on a message of judgment, either in the gospel or for God’s people, this should not happen without feeling.
In Isaiah 15:5-9 Isaiah describes Moab’s flight from the enemy. “Zoar” is a fortress in the south. “Eglath-shelishiyah” is a well-known place (Jeremiah 48:34). The meaning of the name is ‘a heifer of three years old’. This gives the picture that Moab is a heifer in the power of its life that has not yet been under a yoke. To this not yet conquered fortress Moab’s fugitives take refuge from the enemy from the north.
Then Isaiah follows in spirit the fugitives. They are chased by the enemy to the south. First they have climbed the slope to Luhith in the middle of the country. Then they descended again to Horonaim, wailing over the destruction of the country.
The enemy has destroyed everything by dampening the waters of Nimrim with the result that nothing grows there anymore (Isaiah 15:6). They also spared nothing in their advance, but trampled everything with their feet. The few possessions the Moabites were able to take with them they carry off over the brook of Arabim (Isaiah 15:7) to take refuge in the area of Edom.
Everywhere in Moab there is loud and desperate wailing (Isaiah 15:8). The cries of the Moabites has gone around the whole country. From Eglaim to Beer-elim means from the far north of Moab to the far south, as in Israel from Dan to Berseba (Judges 20:1). There is no place where it does not penetrate.
And no matter how much blood has flowed, it will get worse (Isaiah 15:9). To illustrate this, the prophet changes the name of the city of Dibon to Dimon, a word related to the word blood. In Hebrew it reads: ‘The city of blood is full of blood.’ Even the fugitives who are a remnant will not escape the judgment that the LORD has decided and executed over them.
Isaiah 51:14
On the Run
Isaiah mourns intensely over the downfall of Moab (Isaiah 15:5). His heart cries out. Here we see that a prophecy in which judgment is foretold on an enemy people deeply touches the feelings of the prophet (Isaiah 16:9; Isaiah 21:3; 4; Isaiah 22:4; cf. Jeremiah 9:1). Like God, Isaiah has no pleasure in the death of the wicked (Ezekiel 18:23; 32).
Pronouncing a message on behalf of God is not a mechanical matter. The servant who utters the message is fully involved. The special thing here is that we are dealing with a heathen people. Isaiah is seized by pity for what happens to these people. If we have to pass on a message of judgment, either in the gospel or for God’s people, this should not happen without feeling.
In Isaiah 15:5-9 Isaiah describes Moab’s flight from the enemy. “Zoar” is a fortress in the south. “Eglath-shelishiyah” is a well-known place (Jeremiah 48:34). The meaning of the name is ‘a heifer of three years old’. This gives the picture that Moab is a heifer in the power of its life that has not yet been under a yoke. To this not yet conquered fortress Moab’s fugitives take refuge from the enemy from the north.
Then Isaiah follows in spirit the fugitives. They are chased by the enemy to the south. First they have climbed the slope to Luhith in the middle of the country. Then they descended again to Horonaim, wailing over the destruction of the country.
The enemy has destroyed everything by dampening the waters of Nimrim with the result that nothing grows there anymore (Isaiah 15:6). They also spared nothing in their advance, but trampled everything with their feet. The few possessions the Moabites were able to take with them they carry off over the brook of Arabim (Isaiah 15:7) to take refuge in the area of Edom.
Everywhere in Moab there is loud and desperate wailing (Isaiah 15:8). The cries of the Moabites has gone around the whole country. From Eglaim to Beer-elim means from the far north of Moab to the far south, as in Israel from Dan to Berseba (Judges 20:1). There is no place where it does not penetrate.
And no matter how much blood has flowed, it will get worse (Isaiah 15:9). To illustrate this, the prophet changes the name of the city of Dibon to Dimon, a word related to the word blood. In Hebrew it reads: ‘The city of blood is full of blood.’ Even the fugitives who are a remnant will not escape the judgment that the LORD has decided and executed over them.
Isaiah 51:15
On the Run
Isaiah mourns intensely over the downfall of Moab (Isaiah 15:5). His heart cries out. Here we see that a prophecy in which judgment is foretold on an enemy people deeply touches the feelings of the prophet (Isaiah 16:9; Isaiah 21:3; 4; Isaiah 22:4; cf. Jeremiah 9:1). Like God, Isaiah has no pleasure in the death of the wicked (Ezekiel 18:23; 32).
Pronouncing a message on behalf of God is not a mechanical matter. The servant who utters the message is fully involved. The special thing here is that we are dealing with a heathen people. Isaiah is seized by pity for what happens to these people. If we have to pass on a message of judgment, either in the gospel or for God’s people, this should not happen without feeling.
In Isaiah 15:5-9 Isaiah describes Moab’s flight from the enemy. “Zoar” is a fortress in the south. “Eglath-shelishiyah” is a well-known place (Jeremiah 48:34). The meaning of the name is ‘a heifer of three years old’. This gives the picture that Moab is a heifer in the power of its life that has not yet been under a yoke. To this not yet conquered fortress Moab’s fugitives take refuge from the enemy from the north.
Then Isaiah follows in spirit the fugitives. They are chased by the enemy to the south. First they have climbed the slope to Luhith in the middle of the country. Then they descended again to Horonaim, wailing over the destruction of the country.
The enemy has destroyed everything by dampening the waters of Nimrim with the result that nothing grows there anymore (Isaiah 15:6). They also spared nothing in their advance, but trampled everything with their feet. The few possessions the Moabites were able to take with them they carry off over the brook of Arabim (Isaiah 15:7) to take refuge in the area of Edom.
Everywhere in Moab there is loud and desperate wailing (Isaiah 15:8). The cries of the Moabites has gone around the whole country. From Eglaim to Beer-elim means from the far north of Moab to the far south, as in Israel from Dan to Berseba (Judges 20:1). There is no place where it does not penetrate.
And no matter how much blood has flowed, it will get worse (Isaiah 15:9). To illustrate this, the prophet changes the name of the city of Dibon to Dimon, a word related to the word blood. In Hebrew it reads: ‘The city of blood is full of blood.’ Even the fugitives who are a remnant will not escape the judgment that the LORD has decided and executed over them.
Isaiah 51:17
Call to Moab
This chapter is a direct sequel to the previous one and forms a whole with it. In view of the coming tribulation Isaiah calls Moab to submit to Judah (Isaiah 16:1). In the past, Moab has been subject to Israel (2 Samuel 8:2) and has had to pay a tribute of lambs and wool, but has escaped from Israel’s power (2 Kings 3:4-5).
In fact, this means that Moab is asked to choose to stand on the side of the believing Israelites at the time of the great tribulation. In practical terms, this means that they are called upon to receive the fleeing believing remnant of Israel (Isaiah 16:4; Matthew 24:16). Those who answer this call will be rewarded before the throne of Christ (Matthew 25:31-40). Everything they have done to these believing Israelites, they have done to Christ Himself, without knowing it.
As a sign of their choice to stand at the side of Israel, Moab is said to send lambs again. He should not send them to Samaria now, but “to the mountain of the daughter of Zion”, which is the temple mountain in Jerusalem. This way of doing things will be an outcome for Moab. Moab’s need, just like other peoples in the area, is caused by the invasion of the king of the North. They will find protection and security in Jerusalem as compensation for the tribute paid.
Sela is Hebrew for the Greek Petra, which means rock. Petra is located in Edom, south of Moab. There the fugitives fled from the north of Moab. The escape route from north to south is described in the previous chapter.
Isaiah 51:18
On the Run to Jerusalem
Then the prophet sees how the Moabites flee, toward Jerusalem, chased by the enemy (Isaiah 16:2). The picture is that of birds chased from their nest, causing their young to fly around without a resting place. The time will come when the Moabites will be driven from their homes and will need protection. This is offered to them in Isaiah 16:1 with the associated condition.
In Isaiah 16:3 both Judah and Moab are addressed to take in each other’s fugitives. Judah has to flee at the time of the great tribulation because of the persecution by the antichrist, while Moab has to flee to Israel because of the invasion of the king of the North. They have to cast “at high noon” their “shadow like night”. They have to offer protection by hiding the fugitives from the enemy in the heat of the day, i.e. when the persecution is most intense, like a rock provides a cooling shadow in the middle of the day. Betrayal of the hiding place of the outcasts is forbidden.
Isaiah 51:19
On the Run to Jerusalem
Then the prophet sees how the Moabites flee, toward Jerusalem, chased by the enemy (Isaiah 16:2). The picture is that of birds chased from their nest, causing their young to fly around without a resting place. The time will come when the Moabites will be driven from their homes and will need protection. This is offered to them in Isaiah 16:1 with the associated condition.
In Isaiah 16:3 both Judah and Moab are addressed to take in each other’s fugitives. Judah has to flee at the time of the great tribulation because of the persecution by the antichrist, while Moab has to flee to Israel because of the invasion of the king of the North. They have to cast “at high noon” their “shadow like night”. They have to offer protection by hiding the fugitives from the enemy in the heat of the day, i.e. when the persecution is most intense, like a rock provides a cooling shadow in the middle of the day. Betrayal of the hiding place of the outcasts is forbidden.
Isaiah 51:20
Request for Protection
Here Moab is summoned to receive the outcasts of Judah [according to another translation: “My outcasts, as for Moab”, footnote NASB] (Isaiah 16:4). The mountains of which the Lord Jesus speaks in His end time speech (Matthew 24:16) may be those of Moab. There the outcasts of Judah will be safe “from the destroyer”, the king of the North. No matter how much the destroyer will rage, he will eventually come to his end in Judah.
This means that Isaiah’s main concern here is the end time, a thought that is in line with what has already been mentioned in this book (Isaiah 14:32). Isaiah 16:5 confirms this. When the extortioner has been judged, the destruction is over and the oppressors have been wiped out (Isaiah 16:4b), the Messiah will sit on His throne. The “judge” who sits on the throne is none other than the Lord Jesus and it can be about nothing but His reign in the end time.
Just before He returns to judge the enemies of His people, many Judeans will flee and therewith fulfill His word. What David does with his father and mother while he is fleeing from Saul is a foreshadowing of this (1 Samuel 22:3-4; cf. Jeremiah 40:11-12). God also calls Moab “My washbowl” (Psalms 60:8a; Psalms 108:9a), which indicates that Moab is the place where He will cleanse and purify the remnant as in a washbowl.
When that process is completed, they will return to Judah as God’s warriors to help with the deliverance of Judah and Jerusalem. When the anti-Christian powers have been defeated, the Son of David will sit on the throne. He will restore and maintain justice and righteousness.
Isaiah 51:21
Request for Protection
Here Moab is summoned to receive the outcasts of Judah [according to another translation: “My outcasts, as for Moab”, footnote NASB] (Isaiah 16:4). The mountains of which the Lord Jesus speaks in His end time speech (Matthew 24:16) may be those of Moab. There the outcasts of Judah will be safe “from the destroyer”, the king of the North. No matter how much the destroyer will rage, he will eventually come to his end in Judah.
This means that Isaiah’s main concern here is the end time, a thought that is in line with what has already been mentioned in this book (Isaiah 14:32). Isaiah 16:5 confirms this. When the extortioner has been judged, the destruction is over and the oppressors have been wiped out (Isaiah 16:4b), the Messiah will sit on His throne. The “judge” who sits on the throne is none other than the Lord Jesus and it can be about nothing but His reign in the end time.
Just before He returns to judge the enemies of His people, many Judeans will flee and therewith fulfill His word. What David does with his father and mother while he is fleeing from Saul is a foreshadowing of this (1 Samuel 22:3-4; cf. Jeremiah 40:11-12). God also calls Moab “My washbowl” (Psalms 60:8a; Psalms 108:9a), which indicates that Moab is the place where He will cleanse and purify the remnant as in a washbowl.
When that process is completed, they will return to Judah as God’s warriors to help with the deliverance of Judah and Jerusalem. When the anti-Christian powers have been defeated, the Son of David will sit on the throne. He will restore and maintain justice and righteousness.
Isaiah 51:22
Moab Destroyed
After advising Moab to submit to Zion and be a refuge for the outcasts of Judah, Isaiah returns to the characteristic attitude of Moab. That attitude is one of pride, arrogance, fury and idle boasts (Isaiah 16:6; Jeremiah 48:29-30). This attitude causes the land to be destroyed and Moab to wail and moan about his fate (Isaiah 16:7-8; cf. Proverbs 16:18). Isaiah sees it before him. It seizes him.
Where there should be cheering for joy – the vine is the symbol of it – is bitterly weeping (Isaiah 16:9-10). At the end of Isa 16:10 we suddenly hear the LORD speaking in the speaking of Isaiah. He says that He has made the shouting of joy to cease. The LORD is at work in what happens to Moab.
This brings Isaiah to a new expression of grief over Moab (Isaiah 16:11). The tragedy of Moab is that he does not resort to God, but to his idols (Isaiah 16:12). He makes every effort to get any help in the house of his idol. Of course there is no salvation there. His going to the sanctuary of his god and the prayer to his god are totally useless.
Isaiah 51:23
Moab Destroyed
After advising Moab to submit to Zion and be a refuge for the outcasts of Judah, Isaiah returns to the characteristic attitude of Moab. That attitude is one of pride, arrogance, fury and idle boasts (Isaiah 16:6; Jeremiah 48:29-30). This attitude causes the land to be destroyed and Moab to wail and moan about his fate (Isaiah 16:7-8; cf. Proverbs 16:18). Isaiah sees it before him. It seizes him.
Where there should be cheering for joy – the vine is the symbol of it – is bitterly weeping (Isaiah 16:9-10). At the end of Isa 16:10 we suddenly hear the LORD speaking in the speaking of Isaiah. He says that He has made the shouting of joy to cease. The LORD is at work in what happens to Moab.
This brings Isaiah to a new expression of grief over Moab (Isaiah 16:11). The tragedy of Moab is that he does not resort to God, but to his idols (Isaiah 16:12). He makes every effort to get any help in the house of his idol. Of course there is no salvation there. His going to the sanctuary of his god and the prayer to his god are totally useless.